аЯрЁБс>ўџ BDўџџџAџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџьЅСIП &bjbjВГВГ0Pайайј!џџџџџџ]8T ` б.xxŽŽŽŽŽŽDFFFBˆˆˆ˜$џєѓ АМŽŽŽŽŽМвŽŽxвввŽ"ŽŽDŽDвrвDDŽl @Б (1?ПА"DIstvсn, Kerщkgyсrtѓ T. Deprivation and Break Out The Conditions of Social Integration for the Gypsies, with Special Interest in Education It is a common sense to say that the Hungarian gypsies form such a social group which has got all the characteristic features of social, cultural and political deprivation. Even if there is a narrow stratum within the ethnic group (about some thousand people) who are not very different from the so called middle class that forms most of the society concerning their social, cultural position but most of the eight hundred thousand gypsies live at the periphery of the society. There is no such sign of social outcast and exclusion that could not be found among them. These signs appear in such an undeniable way that the characteristics of this ethnic group raise a panic with reason. 10 years ago almost 70% of the gypsy men were employed but today the proportion is about 5-10% depending on the different geographic situation. It is also a fact that if we consider the non-gypsy population of working age men, 12-13% of them are unemployed but this proportion among the gypsies is 85-90%. The situation is that most of the gypsies were ousted from the labour market of the legal economy and got to a disadvantageous situation from every point of view. More than two third of the working age gypsy population does not have any income and live as a dependent. More than half of the gypsy families used to live on salary or wages but today their determinative income is family allowance and other types of allowance exclusively. If we also take the data on the educational level of the gypsies into consideration, their inclination to deviation, the characteristics of moral and morbidity it can be proved that they are such an ethnic group that has to face the pressure of direct survival day by day. Today it is not yet known whether the critical situation of the gypsies is going to lead to social explosion but its danger is always "in the air". It is the lack of financial and cultural means first of all that preserves the state of deprivation and disadvantageous situation as well as the restricted possibilities. The situation of living from one day to another consequently causes the feeling of lack in perspective and apathy. They are the consequences of a life-style without work and the restricted chances of life for the gypsies. It became obvious by the change of the regime. The greatest losers of this process are the gypsies and what is paradox about this situation is not the fact that the change caused a an unexpected break but the complete helplessness of the gypsies. It was partly caused by the irrevocable cease of their chances at the labour market and partly by their lacking the knowledge and self-protecting strategies. They got into such an inclusion that it is almost impossible to get rid of it. The economic, social and cultural processes that preserve their inclusion offer them such a social status that need the determinative role of education and training for the long-term elimination of the problems. It is a fact that the chances of obtaining material and social means have to be established now and here but it is also evident that the strategies of self-protection also need some kind of a minimum level of education. It is necessary to get out of the dependent way of life, and living on allowance. It would be a day-dream to suppose that the gypsies could receive anything from the narrow chances of social re-distribution by a social consent. We can experience every day that the social prejudices are stronger and stronger when the non-gypsy citizens experience the presumed advantage of the gypsies in connection with sharing the allowance. The allowance creates a very paradox situation as it preserves the gypsies among the deprivated circumstances of life and the majority of the society consider it as a reason for their prejudices. They consider the gypsies as a population of idlers, parasites. If we accept that the situation of the gypsies originates from nothing else but the social fact that they are not able to take part in producing the economic means it is a question whether they can morally be considered idlers. The social superiority concerning the financial and intellectual conditions of the market economy is hopeless for the gypsies, their chances of personal self-assertion are so hopelessly limited that they are forced to withdraw and by a traditional mimicry they accept the unavoidable or find ways and methods that are considered deviant. Nobody is born to be a criminal but there is a chance to become one. If one is unable to live on the minimal legal possibilities, one is forced to make use of other possibilities. If one does not take this fact into consideration one will be the slave of prejudices forever. The fact is that the social integration of the gypsies can only be realised if the social and cultural conditions are given. Any idea that deals with the problem of closing up the gypsies in an ideological way becomes just a political slogan. The right for the cultural autonomy - which is the medium of the emancipation movement of the gypsies - has to be a practice and the schools have to offer them useful knowledge. The social need for inter-cultural education is valid especially for those institutions that give instrumental knowledge and useful trades. The Roma Chance Foundation Vocational School is one like that. The social structure that reproduces inequality should offer chances for the disadvantageous strata instead of allowance. It has to be accepted and recognised since the direct support of those in disadvantageous situation is a good investment in the long run. It is so useful that the stability of the society also depends on it. The tendency saying that the autonomous culture of the gypsies can only be preserved by living separately from the majority is the pretext of their aim that it is not worth helping the deprivated situation of the gypsies. If the latest statement contained any truth it would also be unmaintainable, especially if we consider that there are such kind of demographic changes in the Hungarian society that the number of the inhabitants is decreasing very fast and the society is growing old while the gypsy population is getting younger that has to be taken into consideration. The proportion of children in the whole population is 5%, this number exceeds 13% among the gypsies. Considering these numbers there is a real danger of illiteracy. It is a real danger especially if there are fewer and fewer children going to kindergartens and schools. Nobody is a tabula rasa. Everybody adjusts oneself to the surrounding world, that expresses the ways of social reaction. The more the distortion appears in private life the more deviancy is caused which is an obstacle of integration. It would be hard to determine how many advantages and how many disadvantages the inherited social and cultural samples could cause but it is true that the whole process of socialisation depends on the system of institutions. Even crime can be explained by the acquired samples of values just like the different ways of self-killing ways of life. The difficulty of intervention and institutional socialisation is how the measure between integration and unintended assimilation can be found. It is such an important factor for the gypsies that cannot be omitted. Even if we supposed that human characteristics are constant by forgetting about the social determinative factors (that is: a gypsy will always remain one) it is just the opposite that is happening. The social integration of the gypsies can be considered such a process that cannot hurt the personal and community integration from any point of view. We should not forget that the preservation of the identity does not only depend on personal decision but from the majority society that accepts it as a natural need. The more institutions undertake the responsibility of offering convertible vocational knowledge and the preservation of the community's identity, the more the advantages of inter-cultural education will develop. Starting from this: if anybody considers the social integration of the gypsies important one has to accept that there is no chance for it by any philanthropic state or individual aid. Among the conditions of market economy and plural society such kind of gypsy and non-gypsy citizens are needed that do not just want to suffer their lives but can unit the social aid with their own self-assistance and it will give hope for the political emancipation of the gypsies in economical, social and cultural sense as well. - PAGE 3 -  ј%њ%ћ%&&&&& & &љєэтэтйдэє jUCJOJQJmHjCJOJQJU CJOJQJOJQJ 5OJQJ 2n ЁG H ЋЌшщŽчшv"w"p%ї%ј%&& & & &§њњњњ§§§§§§§§§§§§§§§§§ѓёё§§&`„ќџ„$Žчшv"w"p%ї%ј%&& &ўўћ  . 00P P PА…. АТA!А‰"А‰#‰$‰%А [:@ёџ:NormсldhCJOJQJkHфmH @A@ђџЁ@Bekezdщs alap-betqtэpusa, @ђ,ЩlQlсb  ЦрР!,@,ЩlQfej  ЦрР! "Pџџџџ &% && &' !џ€ј!њ!" " "ї!ј!њ!" 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